A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CHAP. VI.

Of the signes of carnall securitie, arising from the causes of it.

§. 1 That the cau∣ses of carnall securitie doe argue and shew the ef∣fect.

ANd thus we haue shewed the many differences, which may be obserued betweene that carnall securitie which is in the vnregenerate, and that which after regenerati∣on remayneth in the faithfull: And now according to our order propounded, we are to set downe some signes of this Vice, according to which if we examine our selues, we may dis∣cerne whether it raigneth and ruleth in vs or no. To the end, that if after due triall and examination of our estate, we find that it doth, we may not content our selues with this fearefull condition, and so con∣tinue in it, but may labour earnestly to come out of it, and to this pur∣pose carefully vse the meanes of which I shall speake afterwards. The first sort of signes are, when we find the causes of this securitie in vs,

of which I haue before spoken. For as Effects argue the Cause, so the Cause the Effects; especially in Vices of this nature, which being di∣uersly considered, are mutuall Causes and Effects one of another. E∣uen as the fire causeth the wood to burne; and the wood burning en∣creaseth and preserueth the heate of the fire. For so these Causes pro∣duce securitie; which is no sooner bred, but it presently giueth life and vigour to that which bred it. Euen as wee see in some Herbs and Flowers, the Roote giueth life to the Leaues and Branches which spring from it; and they being growne, the Roote againe liueth in them, and dyeth when they are plucked from it. As for example, con∣tempt of Gods Word, causeth Securitie, and Securitie being entred into the heart, causeth the Word to be the more contemned.

§. 2 The first signe of carnall secu∣ritie, is igno∣rance of God and his Attri∣butes.

The first signe then of carnall securitie, is when men are grosly ig∣norant, either through blindnesse of nature, or affectation. So that we may vndoubtedly conclude, that if Ignorance be seated in the head, Securitie holdeth his residence in the heart. For were they not secure they could not content themselues to liue in this damnable estate, quite destitute of all sauing Grace, or sound assurance and hope of e∣ternall saluation, but would vse all meanes to come out of it, and to attayne vnto the sauing knowledge of God and his will. Againe, of contraries there is the same reason. But the true feare of God is cau∣sed by sauing Knowledge, and this Knowledge is an infallible signe of Gods feare. Yea, these are mutuall causes one of another; for Know∣ledge is the cause why we feare God, and the feare of God is (as the * 1.1 wise Man saith) the beginning of Knowledge. Whereof it is, that * 1.2 the Law of God is called the feare of God, because this feare is wrought * 1.3 in vs by the knowledge of it. So Moses is commanded, to gather the * 1.4 people together, that they may heare and learne the feare of the Lord their God. As therefore the light of sauing Knowledge discouereth the ha∣bitation of Gods true feare, so the fogs of Ignorance, which blind the mind, plainly shew to them who haue spirituall discerning, that car∣nall securitie lodgeth in that heart. Neither is there any meanes to be freed from that securitie, which is naturally borne and bred with vs, till we know and acknowledge our manifold sinnes, whereby we haue grieuously transgressed Gods Law, and made our selues subiect to the curse thereof, as also the Iustice, Power and Truth of God, whereby he is both able, willing and resolued, to punish them who continue in their sinnes without repentance.

§. 3 The second signe, is when wee are forget∣full of God and his Attributes.

The second signe of carnall securitie, is forgetfulnesse of God and his Attributes; when as we seldome or neuer remember, or thinke of his Omnipresence, and all-seeing Wisdome beholding vs at all times, and in all our actions; his Iustice and hatred of sinne, and those that liue in it; his Mercy, Goodnesse and loue of Holinesse and Righteous∣nesse, extended to those that feare and serue him: or finally, of the last Iudgement, when as we must giue a strict account of all which we haue done in the flesh, before a iust and vnpartiall Iudge, which will not let Vertue goe vnrewarded, nor Sinne vnpunished. For as we

would thinke that Malefactor most secure and retchlesse, who being liable to the Law, guiltie of haynous crimes, and bound ouer to giue an account of all his offences the next Assizes before an vpright Iudge, should spend his time in drinking and reuelling, pleasure and delight, and neuer thinke of the day of his Arraignment, nor how he may so answere for himselfe, that he may escape the sentence of death, or pro∣cure his Pardon: so much more is he to be thought not onely asleepe, but euen starke dead in his securitie, who neuer calleth to mind either his owne sinnes, or Gods Iustice and righteous Iudgements, or those eternall Punishments vnto which he is liable, and shall neuer e∣scape if in this life he hath not procured his Pardon by Faith in Christ, and bringing forth the fruits of it in vnfayned repentance.

§. 4 The third signe Pride and self-Confidence.

The third signe, is Pride and selfe-Confidence; For as the true feare of God and Humilitie, are alwayes ioyned together, and are mu∣tuall causes one of another, so that the more humble we are the more we feare God, and the more that we feare him the more we humble our selues in his sight, because they both proceed from the same Roote and are streames of the same Fountayne; namely, the sauing Know∣ledge of Gods Wisedome, Power, Iustice, Goodnesse, Truth, and our owne vilenesse and vnworthinesse: So Securitie and Pride accom∣panie one another, neither could we euer be secure, if Pride did not possesse our hearts, making vs to ouer-weene our gifts, and to thinke our estate better then it is. Neither could we euer be lifted vp with pride, if Securitie did not shut our eyes, and stupifie our senses, so as we cannot see or discerne, how little cause we haue of being exalted, and how great and manifold of deiection and humiliation. So confi∣dence in our selues, as in our owne wisedome, strength, merits and worthinesse, is a notable signe of carnall securitie, euen as diffidence in our selues, and affiance in God, is a sure signe of his feare; and there∣fore they are ioyned by the Psalmist, Ye that feare the Lord, trust in the * 1.5 Lord. For who would not thinke him most deeply secure, who being assaulted by a mightie Enemie armed at all points, should trust in a Reede and paper Buckler, presuming that they are sufficient not onely for defence, but also obtayning victorie; especially, if at the same time he should refuse Armor of proofe, and approued weapons being offe∣red vnto him. But such and farre greater is their securitie, who being to fight against, not onely worldly Enemies, but spirituall, euen the wrath of God, the curse of the Law, and the tentations of the Deuill; trust in the bruised Reede of their wisedome and strength, and in the paper Buckler of their owne works and worthinesse; refusing in the meane time, the sure defence of Gods wisedome, power and gracious assistance, and the all-sufficient Shield of his free Grace and Mercy, and Merits and Obedience of Iesus Christ.

§. 5 The fourth signe, abuse of prosperitie.

The fourth signe is, when being in worldly prosperitie, we abuse it to pride and carnall presumption, saying with the Wicked, Wee shall * 1.6 neuer be moued, nor euer see aduersitie. For what greater securitie then to presume of standing in such slippery places, in which we haue seene

so many fall before vs? to thinke that we can keepe the Sea in one set∣led course, whose nature is to ebbe and flow? to keepe the Moone constant and alwayes at the full, whose nature is to change, encrease, and wane? or to thinke that we shall haue for a long time firme fruiti∣on of these earthly vanities; when as both they and we are so mutable and momentanie, as that euery day we are in danger to be taken from them, or they from vs? what greater securitie then to be proud of a flitting shadow, and to presume of our safetie, which is no better bac∣ked then with the strength of a bubble? To thinke that we can con∣stantly hold Gods gifts which in their owne nature, are the wages of those that feare and serue him, when as by multiplying our sinnes, and especially our pride and presumption, we daily prouoke his wrath and moue him in his iust displeasure to take them from vs? Finally, what greater signe of extreme securitie, then to be proud of our Ma∣sters wealth committed to our keeping, as if it were our owne? and be∣cause we are more indebted, and haue a greater account to make then other men; as though we should neuer be called to a reckoning?

§. 6 The fift signe, is customable sinning.

The fift signe, is customable sinning without renuing of repen∣tance; especially if these sinnes be committed, not through frailtie and infirmitie, but against knowledge and conscience. For howsoe∣uer, he that feareth God may fall into sinne; yet the secure person a∣lone committeth commonly knowne sinnes, which either wound or feare the Conscience. Though he may fall often, as the wise Man speaketh (for in many things we sinne all;) Yet he maketh not a cu∣stome * 1.7 of it, neither is it his way▪ but his slips and errors; but it is the secure man onely that maketh sinne his vsuall trade, that walketh in the * 1.8 counsatle of the vngodly, as his way, that standeth in the way of sinners, as his place of abode, that sitteth in the seate of the scornefull, as in the place of his rest and chiefe repose. Finally, though the faithfull through his owne wickednesse, and strength of Satans tentations, may grie∣uously fall into haynous sinnes; yet it is not his, but a propertie of a secure Worldling, to continue in such sinnes without repentance. It is a great signe of carnall securitie, to commit a knowne sinne, for the base hire of earthly vanities, seeing (if God take him with the manner and lay it to his charge) it is the bane of his Soule, the losse of Heauen, and purchase of euerlasting torments in Hell fire. And who not blin∣ded with securitie, could run these hazards for things of such small value? But how much more, if hauing often hardly escaped these dan∣gers, we make a common practise of thrusting our selues into them by our ordinary course of sinne; and by carelesse liuing in these sinnes without repentance? For who, not drowned in securitie, could ima∣gine himselfe to be in any safety, that hath the halter about his necke, and the knife at his throat, and is euery minute in danger of execu∣tion? yea, who can cast himselfe vpon the Pikes, and take deepe draughts of this deadly poyson of sinne, and yet presume of health and safetie?

§. 7 The sixt signe, abuse of Gods Patience to impenitency. Rom. 2. 4.

The sixt signe of securitie, is when a Man taketh incouragement by

Gods patience and long suffering, and his owne impunitie for his for∣mer offences, of multiplying his transgressions, and of going on in sin without repentance. For the riches of Gods goodnesse, and patient for∣bearance, should (as the Apostle saith) leade vs to repentance, filling our hearts with sorrow, and our faces with shame, because we haue so long and so often offended a God so gracious and mercifull. And be∣sides, it is a notable incouragement to make vs hasten our repentance, seeing vpon it we are sure of pardon. For we shall surely find him gra∣cious in our returning, whom we haue found so gracious in our back∣sliding; he will vndoubtedly shew mercy, and pardon our sinnes vp∣on our repentance, who hath so long time patiently wayted, that he might take occasion vpon our true conuersion, to haue mercy vpon vs. But if we abuse and despise so great a mercy and vnspeakable good∣nesse, and take occasion of Gods patience and loue, the more to pro∣uoke him, and to goe on more carelesly in our sinfull courses, what doth this argue but an hard and secure heart, which cannot repent, but treasureth vp vnto it selfe wrath against the day of wrath, and reuela∣tion of the righteous Iudgement of God, who though now he be patient, yet shall at that day, render vnto euery man according to his deeds; * 1.9 rowsing him vp with greatest torment and smart, who hath liued in his sinnes with greatest securitie; and inflicting vpon him the sorest * 1.10 punishment, who hath most contemptuously abused his greatest patience.

§. 8 The seuenth signe, presump∣tion on Gods mercy.

The seuenth signe, is presumption on Gods Mercy, whereby the impenitent sinner perswadeth himselfe, that sinne he neuer so much, yet God is so gracious that he will forgiue him, and so taketh occasi∣on hereby to giue liberty vnto his carnall lusts, that they may glut themselues with their sinfull delights, and imbrace all wicked obiects without feare of danger. Now, this argueth an heart destitute of all grace, and desperately hardned with carnall securitie. For though Gods mercy be great and infinite, yet he hath none for them who thus grosly abuse it, but for those alone who take occasion thereby to reue∣rence his goodnesse, and to shun with greater care his displeasure, ac∣cording to that of the Psalmist: There is mercy with thee, that thou may∣est * 1.11 be feared; and they onely are his true Israel and Vessels of Grace, in whose saluation he will glorifie and set forth the prayse of his rich Mercies; who returne and seeke the Lord their God, and Dauid their King, that is, the sonne of Dauid, and his holy anoynted Iesus Christ, and feare the Lord and his goodnesse, as the Prophet speaketh. * 1.12

§. 9 The eight signe, is the contempt of the meanes of saluation.

The eight signe, is the contempt and vtter neglect of the meanes of Grace and Saluation, as the Hearing, Reading, and meditating in the Word, Prayer, the Sacrament of the Lords Supper, communion with the Faithfull and the rest, or the cold and carelesse, formall and negligent vsing of them, without any desire or indeauour to profit by them. For they whose hearts are seasoned with any true feare of God at all, doe feare and seeke his Face, and fauour in his holy Ordinances; they tremble at his Word, as the Prophet speaketh, they worke out their * 1.13

saluation, in the vse of all good meanes, sanctified for this purpose, with feare and trembling, as the Apostle teacheth vs; their hearts long af∣ter the Waters of Life, like the thirstie Lands; and as the chased Hart * 1.14 bray after the Riuers of Water: and if they bee restrayned from com∣ming into Gods holy Assemblies, passionately crie out with Dauid, O how amiable are thy Tabernacles, O Lord of Hosts! my Soule longeth, * 1.15 yea, euen fainteth for the Courts of the Lord! my heart and my flesh cry∣eth out for the liuing God! And when they heare the Law, their hearts melt, as did the heart of good Iosiah, they are astonyed in the sight of sense of their sinnes, and heare the Word with trembling, like Ezrah * 1.16 and his Companions. They receiue Gods faithfull Ministers with all respect and reuerence, though neuer so meane in their owne persons, yet because they are Gods Ambassadors and doe his message; accor∣ding * 1.17 to that of the Prophet: Who is among you that feareth the Lord, * 1.18 that obeyeth the voyce of his Seruant? herein like vnto dutifull subiects, who reuerencing their King, receiue a message from him by his mea∣nest Officer with awfull feare. On the other side, it is an euident signe of a heart possessed with carnall securitie, and destitute of all feare of God, when wee contemne, neglect, or carelesly and coldly vse these meanes of our saluation; vainly presuming that we can come with ease to our iournyes end, and neuer goe in the way, nor vse the meanes which may bring vs vnto it; and that we can attayne vnto life and sal∣uation, and despise the Word of life and saluation, which is appointed * 1.19 of God as the onely ordinarie meanes of attayning vnto them. When * 1.20 our eares are heauy, that we cannot heare; and our eyes shut, that we cannot * 1.21 see: It is a signe, that we haue also a fat heart which cannot vnderstand, that wee might bee conuerted and healed; seeing God by the Prophet ioyneth these together. When with the captiue Iewes wee refuse to * 1.22 harken, and pull away the shoulder, and stop our eares that wee may not heare; it is apparant, that we haue also with them, made our hearts as an Adamant stone. When we contemne and euen rebell against Gods Word and the Prophets that bring it, and say with the Iewes vnto the Seers, see not; and to the Prophets, prophesie not vnto vs right things, * 1.23 speak: vnto vs smoothe things, prophesie deceits; If with the men of A∣nathoth, Wee seeke the Prophets liues, because we thinke them ouer∣sharpe in reproouing our sinnes, and say, Prophesie not in the Name of * 1.24 the Lord, that thou die not by our hand. Yea, though we goe not so farre, but onely neglect the Word, saying to Gods Ministers, as Foelix to Paul: Goe thy way for this time, when I haue a conuenient season I will * 1.25 send for thee, and take euery slight occasion to absent our selues, when the Word is preached; or when we haue heard, say with our mouthes with the wicked Iewes, or in our actions (which is all one) with ma∣ny carnall Protestants. As for the Word that thou hast spoken vnto vs * 1.26 in the Name of the Lord, wee will not harken vnto thee, but we will cer∣tainly doe whatsoeuer goeth out of our owne mouth. If we esteeme Gods Ministers the worse, because of their Calling, and giue them more neglectfull intertaynment, because they doe Gods message. If we heare

their Ambassage coldly and carelesly, drowsily and wearily; yea, proudly and scornefully, like the Courtiers and Gallants of these times, who will out-face Gods Ministers when they labour to dis∣countenance their sinnes, and heare their Pride, Vanitie, Whore∣dome, Briberie, Oppression, and other such sinnes, with geeres and smiles, euen then laughing it out, when they are lashed with the whip of seuere reproofe, and haue deepe gashes made in their Consciences by the Sword of the Spirit; it is a manifest signe, that wee are deeply plunged into this Lethargie of carnall securitie, that our hearts are come to Adamantine hardnesse, our senses stupified, and our consci∣ences seared and euen gangrened, so that our diseases are almost de∣sperate and euen past cure, vnlesse the Lord the all-sufficient Phy∣sician take them in hand, to whose power and skill nothing is im∣possible.

§. 10 The ninth signe, hearing the Word with∣out Faith.

The ninth signe of carnall securitie, is when we heare the Word without Faith; neither giuing credit vnto the Promises of the Go∣spell, whereby wee are encouraged to serue God, nor to the Threat∣nings of the Law, whereby wee are discouraged in the wayes of sinne. An example whereof wee haue in the people of the Iewes, who by Christs melodious musicke preaching vnto them Gods * 1.27 mercies to the Penitent, were not allured to obedience; nor by Iohn the Baptists mournfull threatnings of the Law, were mooued to shead the teares of heartie repentance. For to heare the Word without Faith, is (as it were) to receiue meate into our hands, wanting a mouth to feede vpon it. And as it is a signe of the true feare of God when wee beleeue his Word, not onely that which is spoken by his owne mouth, but that also which from him is de∣liuered vnto vs by his Ministers, which is all one in substance, like the Water which is the same in the Fountayne, with that which is conueighed vnto vs by the Conduit pipes, as Iehosaphat implyeth * 1.28 in that speech to the People: Beleeue in the Lord your God, so shall you bee established: beleeue his Prophets, so shall you prosper; and our Sauiour plainly sheweth, saying, Hee that heareth you heareth mee, * 1.29 and hee that despiseth you despiseth mee, and hee that despiseth mee de∣spiseth him that sent me; because as hee was the Angell or Messenger of the Couenant sent by God, so his Ministers are his Messengers sent by him: So is it a signe of the want of this feare and of carnall securi∣tie, when we doe not heare with Faith the Word of the Lord spoken vnto vs by his Ambassadors. And as it was an euidence of Noahs Faith, when hee tooke warning by Gods Word, before the Flood * 1.30 came, to build the Arke, as the Apostle sheweth; and that those E∣gyptians feared God, who hearing the threatnings of grieuous hayle by the mouth of Moses, were warned by it, and made their seruants * 1.31 and cattell flee into the houses: so is it a signe of the greatest securitie, when as hearing Gods Word, we giue no credit vnto it, but carelesly goe on in our sinfull courses without repentance, as though wee had neuer heard of either Promise or Threatning.

§. 11 The tenth signe, not ap∣plying of the Word.

The tenth signe is, when hearing the Word, wee doe not apply it vnto our selues, to make vse of it for our owne good; but that it may lose its effect and haue no operation in vs, put it off and apply it vnto others. O, this was a good lesson; would such an one had beene here that he might haue heard it. That was an effectuall reproofe for such a sinne; would such an one had beene present who is guiltie of it. Wherein these secure Worldlings are onely charitable, wishing bet∣ter to their Neighbours then vnto themselues; and sparing food from their famished Soules, that others wants may be supplyed; if at least that may be called charitie, which beginneth not at home; or he may be said to loue his Neighbour, who neuer truely loued himselfe. Now what doth this argue but deepe securitie, when as men haue no sense of their owne wofull estate, nor any desire to come out of it? What doth it shew, but that their hearts are frozen in the dregs of sinne, when like a stone wall they beate backe all reproofes? What doth it proue, when being full of wounds and festred sores, from the head to the foot, they pull off and cast away the salues which are applyed by the skilfull Chyrurgeon for their cure, thinking that they haue no need of them; but that they are rotten in their corruption, and their sores gangrened, which maketh them secure and carelesse, because they haue no sense of smart?

§. 12 The eleuenth signe, misse-ap∣plying of the Promises.

The eleuenth signe is, when as we misse-apply the Promises of the Gospell vnto vs, which doe not at all belong vnto vs, because we doe not performe the condition of Faith and Repentance. For as the ea∣ger longing of the sicke patient, after vnholsome meates and drinks, doth shew vnto the skilfull Physician what humour aboundeth, be∣cause it is the nature of euery one of them, to affect that food whereby it is chiefly nourished: so the Worldlings delight in feeding vpon the Promises of the Gospell, doth argue his securitie, seeing this spirituall Manna receiued into a carnall stomacke, doth nourish and much in∣crease this disease, not in it owne nature, but through the malignant propertie of the stomacke that receiueth it, and the grosse abuse of these foolish Patients, who will feed vpon these Cordialls of comfort, before their grosse humours are purged by Faith and Repentance, and so are not helped at all of their diseases, but haue the heat of their Fea∣uer much increased.

§. 13 The twelfth signe, is to de∣light in a flat∣tering Ministe∣rie.

The twelfth signe is, when as men delight in a pleasing and flatte∣ring Ministerie, who will soothe them vp in their sinfull courses, and let them sleepe securely in their wickednesse without any disturbance. So the secure and hard-hearted Iewes, being resolued to walke on still in their euill wayes, would either haue the Prophets saue their labour and not prophesie at all; or if they would needs take the paynes, they condition with them to speake vnto them, not right but smooth things, * 1.32 and to prophesie deceits. So the Prophet Michah, out of the experi∣ence of his time, saith: If a man walking in the Spirit and falshood, doe lye; or walking with the wind, that is, bee so vaine and ambitious of mens prayses, that he will be carryed any way with the breath of their

mouthes, to speake falshood and vntruth, saying; I will prophesie vnto * 1.33 thee of wine and of strong drinke, hee shall euen bee the Prophet of this people. And secure and hard-hearted Ahab could not indure the sharpe, though holsome, reproofes of Elias; nor to bee crossed in his courses by Michaias; but is well pleased with the lyes of the foure * 1.34 hundred false prophets, because they spake according to his appetite, and fitted their words and matter according to his humour. The rea∣son is, because being fully resolued to continue impenitently in their sinfull courses, and euen to hazard their soules to extremest perils, ra∣ther then to leaue delighting of themselues with the pleasures of sinne, they are willing to be free from all outward checkes of the Word, and inward checkes of Conscience, and to preserue as much, as may be, their minds in peace and securitie, that they may take their fill of car∣nall delights, when as they are not embittered with any disturbance. Wherein they are like vnto foolish Patients, who preferring their ease before their health, will not haue their festred sores searched to the bottome by the skilfull Chyrurgeon, because they will not indure the payne of the cure, but rather entrust themselues into the hands of some Mountebanke and Impostuor, who will take vpon him to cure them with a healing plaister. Or like those who are sicke of the Le∣thargie, who being insensible of their estate, had rather continue in it without disturbance to their destruction; then to be awakned out of it by any vnpleasing meanes, though they are fit and necessary for their recouery.

Notes

• * 1.1

  Pro. 1. 7.
• * 1.2

  Psal. 111. 10.
• * 1.3

  Psal. 19. 9.
• * 1.4

  Deut. 31. 12. & 4. 10.
• * 1.5

  Psal. 115. 11.
• * 1.6

  Psal. 10. 6.
• * 1.7

  Eccles. 7. 20. Iam. 3. 2.
• * 1.8

  Psal. 19. 1.
• * 1.9

  Rom. 2. 5, 6.
• * 1.10

  Apoc. 18. 7.
• * 1.11

  Psal. 130. 4.
• * 1.12

  Hos. 3. 5.
• * 1.13

  Esa. 66. 2. Phil. 2. 12.
• * 1.14

  Psal. 42. 1.
• * 1.15

  Psal. 84. 1, 2.
• * 1.16

  Ezra. 9. 4.
• * 1.17

  1. Thes. 2. 13.
• * 1.18

  Esa. 50. 10.
• * 1.19

  Act. 13. 26.
• * 1.20

  Phil. 2. 16.
• * 1.21

  Esa. 6. 9.
• * 1.22

  Zach. 7. 11, 12.
• * 1.23

  Esa. 30. 30.
• * 1.24

  Ier. 45. 21.
• * 1.25

  Act. 24. 25.
• * 1.26

  Ier. 44. 16, 17.
• * 1.27

  Matth. 11. 21.
• * 1.28

  2. Chron. 20. 20.
• * 1.29

  Luk. 10. 16.
• * 1.30

  Heb. 11. 7.
• * 1.31

  Exod. 9. 20.
• * 1.32

  Esa. 30. 6.
• * 1.33

  Mic. 2. 11.
• * 1.34

  1. King. 22.